From Anatolia to Aceh

2015 ◽  
Keyword(s):  
Sixteenth Century ◽  
Southeast Asia ◽  
Ottoman Empire ◽  
Middle Eastern ◽  
The Philippines ◽  
Colonial Expansion ◽  
Politics And Culture ◽  
The Indian Ocean ◽  
Political Economic ◽  
The Relationship

The papers collected in this volume investigate the relationship between Southeast Asia and the Ottoman Empire. Southeast Asia has long been connected by trade, religion and political links to the wider world across the Indian Ocean, and especially to the Middle East through the faith of Islam. However, little attention has been paid to the ties between Muslim Southeast Asia—encompassing the modern nations of Indonesia, Malaysia, Brunei, Singapore and the southern parts of Thailand and the Philippines—and the greatest Middle Eastern power, the Ottoman Empire. The first direct political contact took place in the sixteenth century, when Ottoman records confirm that gunners and gunsmiths were sent to Aceh in Sumatra to help fight against the Portuguese domination of the pepper trade. In the intervening centuries, the main conduit for contact was the annual hajj pilgrimage, and many Malay pilgrims from Southeast Asia spent long periods of study in the holy cities of Mecca and Medina, which were under Ottoman control from 1517 until the early twentieth century. During the period of European colonial expansion in the nineteenth century, once again Malay states turned to Istanbul for help. The chapters in this volume represent the first attempt to bring together research on all aspects of the relationship between the Ottoman world and Southeast Asia—political, economic, religious and intellectual—much of it based on documents newly discovered in archives in Istanbul. Individual chapters also trace the influence of Republican Turkey on Southeast Asian politics and culture.

scholarly journals From Anatolia to Aceh

2016 ◽  
Vol 33 (2) ◽  
pp. 113-117
Author(s):  
Philipp Bruckmayr
Keyword(s):  
Sixteenth Century ◽  
Indian Ocean ◽  
Southeast Asia ◽  
Ottoman Empire ◽  
Migrant Communities ◽  
The Face ◽  
History Of ◽  
The Indian Ocean ◽  
Funded Research Project ◽  
Scholarly Attention

Scholars of Islam in Southeast Asia and the history of the Malay-Indonesianworld have long been aware of periods of intense contacts between the OttomanEmpire and the region. Most widely known in this context are the politicalexchanges between the Sultanate of Aceh and the Ottoman Empire ofthe sixteenth century in the face of Portuguese maritime domination in SoutheastAsia. Regional calls for Ottoman aid against the expanding Europeanpowers by Muslim rulers were voiced in the nineteenth century. Despite thislapse in documented political contacts, however, connections between the tworegions were also sustained and developed further throughout the interveningcenturies on a variety of levels, most prominently in the economic, religious,and intellectual spheres.Despite the pioneering work of scholars such as Anthony Reid since the1960s, these connections, including inter alia the holy cities and Yemen’sHadhramaut region, both important centers of Islamic learning for SoutheastAsian Muslims and the source of strong migrant communities settling in theMalay-Indonesian world, have received scant scholarly attention. It is againstthis background that the British Academy-funded research project “Islam,Trade, and Politics across the Indian Ocean” and the volume at hand, whichrepresents one of its major fruits, brings together new innovative research onall of the various aspects of this particular relationship. Hereby it must benoted that its scope extends at times well beyond the Ottoman era also intothe Republican era, and that, importantly, much of the documentary evidencerelied upon derives from newly discovered archival sources.The volume is divided into three thematic parts, preceded by two introductorychapters by the editors and Anthony Reid, respectively, which set thestage for the remainder of the book by reviewing the relationship’s general ...

A NOTE ON THE RISE OF SURAT IN THE SIXTEENTH CENTURY

2000 ◽  
Vol 43 (1) ◽  
pp. 23-33
Author(s):  
Sanjay Subrahmanyam
Keyword(s):  
Sixteenth Century ◽  
Southeast Asia ◽  
The Relationship

AbstractFar less attention has been paid to the rise to importance of the Gujarati port of Surat, than to its decline. This brief essay, a tribute to the memory of Surat's best-known historian, Ashin Das Gupta, attempts to address the problem of its rise before the Mughal conquest of Gujarat in the 1570s. It argues that once Diu had been taken over by the Portuguese in 1535, Surat emerged as a crucial link between Southeast Asia and West Asia. Thus, one needs to look not only at the relationship between the port and its hinterland, but to Surat's role as an entrepôt, in order to explain its rise.

Prospects for global jihadism in Southeast Asia

2021 ◽  
pp. 46
Author(s):  
Natalia A. Zherlitsyna
Keyword(s):  
Southeast Asia ◽  
Local Population ◽  
Political Islam ◽  
The Philippines ◽  
Main Pole ◽  
The World ◽  
Secular Power ◽  
The Relationship ◽  
Islamist Movement ◽  
Islamist Movements

The article examines the relationship between local and global radical Islamist movements in the countries of Southeast Asia: Indonesia, Malaysia and the Philippines. The author set out to determine the reasons for the attractiveness of the rhetoric of modern global jihadist movements for the local population in remote regions of the world.  The study showed that the ideology of jihadism is based on a return to identity, the main pole of which is religion. After examining the origins of radical Islamist movements in Indonesia, Malaysia, and the Philippines, the author concluded that the Afghan War was the impetus for their development. The purpose of this study is to find common and distinctive characteristics of the situation with Islamist radicalism in each of the countries of the region.  Analyzing the situation in Indonesia, the author concludes that the priority for local groups is local goals, and the issue of armed jihad has split the Indonesian Islamist movement into a moderate and radical wing associated with Al-Qaeda and ISIS. The article traces the evolution of secular power in Malaysia to the institutionalization of political Islam, starting in the 1970s.  The author argues that the grows of the Islamization in Malaysia led to the fact that the modern religious and ethnic discourse of the country as a whole was prepared for the perception of the ideology of radicals when ISIS appeared in the region. The author found that the jihadist movements in the Philippines are motivated by the separatist conflict, they pursue local goals and use the rhetoric of global jihad to stimulate the struggle and intimidate opponents.

Challenging Cosmopolitanism

2018 ◽  
Keyword(s):  
Indian Ocean ◽  
Southeast Asia ◽  
Iberian Peninsula ◽  
Case Studies ◽  
The Philippines ◽  
Border Crossing ◽  
Islamic State ◽  
Afghan Refugees ◽  
The Indian Ocean ◽  
Muslim Communities

The temptation to invoke idealised histories of Islamic cosmopolitanism as the antithesis to the militancy associated with contemporary groups, such as the Islamic State (IS), is quite powerful. Many writers have pointed to the flourishing of al-Andalus on the Iberian Peninsula and the mobile societies of the premodern Indian Ocean as paradigmatic examples both of the storied past and the potential future of cosmopolitan forms of religious vitality. However, if one pushes beyond nostalgic images of coexistence, pluralism and mobility, it is also possible to discern more complex stories. The chapters in Challenging Cosmopolitanism, specifically direct attention to the historical experiences of Muslims in China and Southeast Asia to explore such complexities. Marked by considerable inflows of Muslim migrants that further complicated the demographics of already heterogeneous populations, the experiences of Muslim communities in these regions provide insights into contests to define legitimate forms of difference. Spanning from the 16th through 21st centuries, this volume presents case studies of itinerant Sufis who overthrew governments in the Indian Ocean and religious shrines patronized by warlords in early Java; of thinkers who promoted ‘Islamic military cosmopolitanism’ in Qing-era China and Americans who supported US-Ottoman cooperation in the pacification of the Philippines; of Muslim rebels in early 20th-century Malaya who resisted borders and Afghan refugees in China whose experience reflects contemporary dynamics of ‘armoured’ forms of 21st century cosmopolitanism. Through such explorations, this volume illuminates the fraught relationships between mobility, coercion and border-crossing, thereby contributing to more nuanced frameworks of analysis for Islamic cosmopolitanism.

Local and International Trade and Traders in The Straits of Melaka Region: 600-1500

2004 ◽  
Vol 47 (2) ◽  
pp. 213-260 ◽  
Author(s):  
Kenneth Hall
Keyword(s):  
Sixteenth Century ◽  
Southeast Asia ◽  
Fifteenth Century ◽  
South Asian ◽  
Middle Eastern ◽  
Maritime Trade ◽  
Trade Network ◽  
Indian Ocean Trade ◽  
Trade Center ◽  
Regional Centers

AbstractThis article notes that the recent mainstream scholarship on the pre-1500 Indian Ocean trade by non-Southeast Asia specialists has limited itself to Middle Eastern, South Asian, and Chinese evidence—and that these scholars' exclusion of Southeast Asian documentation has led to erroneous statements and conclusions. Based on selected examples of the omitted Southeast Asia evidence, this study highlights the changes taking place in the maritime trade network from the eleventh through the fifteenth centuries, and the increasing complexity of the Asian trade system. It demonstrates that scholars need to reconsider their characterizations of Asian trade "centers" ("emporia"), and that by the fifteenth century an Asia trade "center" is a convenient and commonly agreed upon marketplace that is networked with and shared by merchant sojourners who are based in other significant regional "centers." It also contends that assertions that there was a late fourteenth- through fifteenth-century Asian trade decline are incorrect, and that Asian commerce was robust when the Portuguese appeared on the scene at the beginning of the sixteenth century—and seized Melaka in their failed attempt to dominate the Asia maritime trade network. Cet article relève que le courant principal récent de la recherche sur le commerce dans l'Océan indien avant le XVe siècle par des non-spécialistes du Sud-Est asiatique a concentré ses études sur l'Asie moyenne orientale, méridionale et la Chine; en ignorant la documentation provenant de l'Asie du Sud-Est, ces chercheurs ont été conduits à avancer des conclusions erronées. Fondée sur des exemples choisis dans cette dernière région, cette étude met en évidence les changements intervenus dans le réseau du commerce maritime entre le XIe et XVe siècles et la complexité accrue du système commercial asiatique. Elle souligne également que les chercheurs doivent reconsidérer les caractéristiques qu'ils accordent aux "centres" ("emporia") de commerce asiatique et qu'au XVe siècle un "centre" est une place commerciale pratique intégrée dans un réseau partagé par des négociants installés dans d'autres "centres" notoires de la région. Elle s'élève en fin contre les affirmations avançant que le commerce était en déclin à la fin du XIVe et au XVe siècle; au contraire, il était encore fl orissant quand les Portugais apparaissent dans la région au début du XVIe siècle et s'emparent de Malacca dans leur tentative avortée de dominer le commerce maritime asiatique.

Freemasonry in Turkey: a by-product of Western penetration

2005 ◽  
Vol 13 (3) ◽  
pp. 481-493 ◽  
Author(s):  
PAUL DUMONT
Keyword(s):  
Ottoman Empire ◽  
Educational Institutions ◽  
Annual Income ◽  
Considerable Part ◽  
Turkish Republic ◽  
Colonial Expansion ◽  
The Social ◽  
The World ◽  
Set Up ◽  
Political Economic

Towards the middle of the nineteenth century, various European Masonic obediences set up lodges throughout the Ottoman empire, many in Istanbul, while another important centre was Smyrna. Freemasons were also active in Lebanon, Syria, Egypt, Cyprus and Macedonia. Lodges were established in the main political, economic and cultural centres of the Empire. There was a strong parallelism between the Ottoman Masonic geography and that of European colonial expansion. It is easy to delineate the social and ethnic structure of lodges, but we know less about what was going on behind the walls of Masonic temples. For sure, Ottoman Freemasons, like their brethren in other parts of the world, when not busy with ‘table works’ or ceremonies, dedicated themselves to philanthropic activities. A considerable part of the annual income of the lodges was used to finance various charitable works (assistance to orphans, to brethren in distress …) and to fund educational institutions. The lodges were also places for the discussion and exchange of ideas about current themes: socialism, feminism, venereal diseases, progress of science, etc. Some mingled with politics, displaying a highly nationalistic discourse. The politicization of Ottoman/Turkish freemasonry climaxed during the years of the Young Turk revolution (1908–1914), when an autochthonous obedience was created. One of the goals of the new organization, coldly received by most European freemasonries, was to rid the Ottoman Empire of foreign penetration. After the proclamation of the Turkish Republic in 1923, this national freemasonry continued to flourish, except for 13 years between 1935 and 1948 when Masonic activity was banned.

scholarly journals MENCARI PERSPEKTIF TERORISME DI INDONESIA:

Dialog ◽  
2017 ◽  
Vol 35 (2) ◽  
pp. 81-94
Author(s):  
Arief Subhan
Keyword(s):  
Southeast Asia ◽  
Action Theory ◽  
Middle Eastern ◽  
The Philippines ◽  
Al Qaeda ◽  
Global War On Terrorism ◽  
Muslim Countries ◽  
Political Background ◽  
Osama Bin Laden ◽  
Global War

There is a strong perception among observers that Southeast Asia is a “second front” in the “global war on terrorism” —after Middle Eastern countries as the “first front”. Others have even suggested that this region is a “haven” for terrorism. Among the countries in the Southeast Asia —Thailand, Malaysia, Singapore, and the Philippines— Indonesia has special attention. Not only because Indonesia is a country with the largest Muslim population in the world —according to 2005 statistics, the country is inhabited not less than 208.819.86 soul with the percentage of more than 90 percent Muslim. Moreover, and perhaps more importantly, because of the Jemaah Islamiyah (JI), which was identified as the al-Qaeda network of localglobal Muslim organization under the command of Osama Bin Laden in Southeast Asia, not only initiated by Muslim Indonesia, but also gain fertile ground for growth. This paper seeks to provide an explanation of terrorism, social and political background of the emergence of terrorism in the Muslim world, and radical Islamist groups that contribute to the emergence of militant attitude among some Muslim countries, including Indonesia. KEY WORDS:Terrorism, Southeast Asia, Jemaah Islamiyah, al-Qaeda network, radical Islamist group, Collective Action Theory.

scholarly journals MANAGING RELIGIOUS AND ETHNIC DIVERSITY FOR PEACE AND HARMONY: ISLAM AND BUDDHISM IN THE MALAY WORLD OF SOUTH EAST ASIA

2017 ◽  
Vol 1 (2) ◽  
pp. 129-140
Author(s):  
Imtiyaz Yusuf
Keyword(s):  
Southeast Asia ◽  
Ethnic Diversity ◽  
Interdisciplinary Approach ◽  
Southeast Asian ◽  
Asian Countries ◽  
Political Policy ◽  
Social Facts ◽  
Minority Religion ◽  
Political Economic ◽  
The Relationship

This article discusses the phenomenon of the relationship between Islam and Buddhism in the Malay World of Southeast Asia. The ultimate goal is to uncover social facts about the relationship between adherents of the two largest religions in Southeast Asia: Islam (42%) and Buddhism (40%). This research shows that the relations between Islamic and Buddhist communities in various Southeast Asian Countries are full of dynamics. The dynamics can take the form of peaceful relations or vice versa: conflicts with various levels of escalation. Among the reasons that also triggered the emergence of conflict is the problem of political, economic, socio-cultural, and religious disparities. The solution to this problem can be done with a historical approach, an intra and interfaith dialogue approach in order to foster mutual understanding between adherents of both religions, a political policy approach in the form of granting basic rights to followers of a minority religion, and an academic approach through the study of religions in various universities in Thailand, Malaysia, Singapore, Indonesia and various other countries in the Southeast Asian region. Meanwhile, Islamic studies in various Islamic universities need to be done with an interdisciplinary approach and understanding of languages ​​and cultures that exist in Asian countries.

scholarly journals The Dutch in the Levant: Trade and Travel in the Seventeenth Century

Belleten ◽  
2011 ◽  
Vol 75 (273) ◽  
pp. 373-386
Author(s):  
Himmet Umunç
Keyword(s):  
Sixteenth Century ◽  
Ottoman Empire ◽  
Middle Ages ◽  
Diplomatic Relations ◽  
Holy Land ◽  
Major Player ◽  
European Trade ◽  
The Republic ◽  
Set Up ◽  
Political Economic

Although Dutch connections with the Levant, especially in terms of pilgrimages to the Holy Land, and also within the context of the Crusades, may go back to the Middle Ages and perhaps even before, it was from the late sixteenth century onwards that these connections took a dramatic turn and were fully developed. Despite the political, economic, administrative and military problems with Spain after the 1560s, historically termed as the Eighty Years War (1567-68 to 1647-48), the States General of the Dutch Republic prudently took courageous steps and put in place sober policies to establish diplomatic relations with the Ottornan Empire and become a major player in the so-called "riches trade" with the Levant. Indeed, the Republic and the Ottoman Empire were both enthusiastic about forging their cooperation for mutual interests, and, from 1612 onwards, when the first Dutch diplomatic mission was set up in lstanbul, the Dutch primacy in the Levant was consolidated. Dutch merchants were granted by the Ottoman government special privileges and exemptions (i.e. the "capitulations") and, thus, strongly competed with, and even outplayed, other European trade colonies, especially the English, in the Levant. Along with the development of Dutch trade with the Ottoman Empire, there also began Dutch travels to the region. Among the early Dutch travellers, especially Cornelis de Bruijn (1652-1727), who stayed in Izmir and Istanbul for nearly three years (1678-1681) is of particular interest.

scholarly journals Beyond Str8tus Quo: Urbanization and Queerness in Tropical Southeast Asia

2016 ◽  
Vol 15 (2) ◽  
Author(s):  
Yvette Yanwen Lim
Keyword(s):  
Southeast Asia ◽  
The Philippines ◽  
Economic Indicators ◽  
Diversity And Inclusion ◽  
Queer Spaces ◽  
The Tropics ◽  
The Relationship

In response to the International Day of the Tropics, I have chosen to focus on the relationship between urbanization, space and bodies in tropical Southeast Asia. Through an analysis of films from the Philippines, Thailand and Singapore, I argue that urbanization continues to perpetuate heteronormativity and patriarchy even as economic indicators show human progress in measurable terms. The trajectory of progress towards diversity and inclusion in tropical Southeast remains fraught with challenges, especially when we examine how bodies interact with spaces and continue to observe oppression and restriction of non-normative expressions and performances. The questions that guide this paper are related to the relationships between urbanization, bodies and sexuality, and how these are articulated in spaces. Queer spaces include those of contests and contestation, of impermanence and transgression, and of malls and borders.

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